Alhassanain(p) Network for Heritage and Islamic Thought

11. At Kheibar

Many non-pagan Arab tribes of the inhabitants of Hijaz refused to join the Faith of Islam. The faith itself prevented the Muslims from imposing it on the tribes because they were from the people of the scripture.

At the dawn of the Islamic State in the beginning of the Hijrah the Messenger signed a document by which he regulated the relationship between these tribes (around and in Medina) and the Muslims giving them rights equal to those of the Muslims. In that document the Holy Prophet wrote the following: "Whoever joins the signatories of this scripture would be entitled to our help and would not be subject to any injustice nor should the Muslims cooperate against them.

The children of Ouf are a community of believers. The people of the scripture are allowed to follow their religion as much as the Muslims are allowed to follow theirs and so are their allies except the one who commits injustice or sin, for he does not harm but himself. The people of the scripture from Banu-Al-Harith and Banu Al-Shateebah have rights equal to that of Banu Ouf.

"The people of the scripture shall spend on themselves and the Muslims shall spend on themselves. They shall help each other against anyone that wages war against the people of this document. The signatories of the document are entitled to mutual advice sincerity and assistance rather than fighting each other..."1

This document is truly the first of its kind in the history of religious freedom and a cornerstone in declaring the human rights which mankind strove for centuries to acquire.

I do not think any religious minority ever acquired such a security or rights under any government before the recent centuries.

This religious minority was expected to appreciate this generous attitude toward its faith. They should have taken such an attitude towards a religion that respects the message in which they believe and considers it heavenly with undiminished values. For the faith of Islam supports the messages of Jesus and Moses and completes them.

This religious minority had forecast to its pagan neighbors an anticipated Prophet who is mentioned in its book.

They used to threaten their pagan neighbors with the nearness of his advent and promise themselves to be of his followers. When the anticipated Prophet appeared and God showed them in him what they expected they took a hostile attitude towards him and rewarded his tolerance with breaching all covenants they signed with him.

This religious minority evidently was expecting the new Prophet to share with them their hostile attitude towards the Messiah and his followers. When they found the Holy Qur'an spoke of the holiness of Jesus his truthfulness and the purity of his mother they turned against the Messenger.

Probably they did not like something else in Islam. This faith prohibits usury and stands against exploitation and monopoly of the market. This frightened them because it was their way to charge high interests on their loans to their neighbors.

The anarchy which was prevalent in the Arabic Peninsula was a fertile land for them. They were able to move between the tribes seeding and growing hostilities between them. Establishing a strong government with definite rules and regulations would deprive them of benefits they were enjoying.

This religious minority chose to join the pagan camp in order to keep the Arab nation in a state of ignorance poverty and injustice where people lacked security of life honor and property.

Like pagans this minority did not like to see the Arab nation exercising its right of establishing a government unifying the Arab communities and directing them along with other nations to the Creator of the Universe.

This religious minority represented to the new Muslim State a menace equal to that of the pagan tribes. The reader may remember that a delegation from this religious minority was able to mobilize at the Battle of the Moat ten thousand fighters from Mecca and other communities through their war propaganda.

You may remember also that Banu Quraidhah (from this minority) broke their covenant with the Holy Prophet. They joined his enemies when they witnessed the pagan army having the upper hand at that battle maximizing the biggest crisis he ever faced.

The Messenger punished Banu Quraidhah severely after the withdrawal of the Confederate Army from around Medina. He made them pay dearly from their blood and wealth for their flagrant crimes.

However the bulk of this minority was settling in Kheibar and its numerous fortresses which were about eighty miles from Medina. This community represented a danger to the safety of the Islamic State and the time came to subdue these Kheiberites after the Messenger made his temporary truce with the pagan Meccans at Al-Hudeibeyah.

The Prophet Besieged Kheibar

When the Messenger came back from Al-Hudeibeyah he stayed in Medina only fifteen days. Turning his attention to this minority he marched towards Kheibar accompanied by only the sixteen hundred volunteers who attended Al- Hudeibeyah. After traveling three days he and his army camped around fortresses of Kheibar at night.

Leaving to their farms in the morning the Kheiberites were shocked to see the Muslim army. They recoiled back exclaiming: "Muhammad and the army.” It is worthy to note that this war was not religious. It did not aim at forcing the people of Kheibar to adopt the Islamic Faith. The Holy Prophet never forced any of the followers of the scripture to change his religion.

We have already mentioned that the document which was written by the Prophet during the first year of the Hijrah had secured to the religious minority inside and around Medina their religious freedom along with their civil rights if they abode by the contents of the document. Unfortunately they did not live up to the letter or spirit of that document.

They rather became a menace to the safety of the State and freedom of the Muslims. Thus the Messenger was duty-bound to try to subdue them.

The reader may remember that the elements of the Islamic defense in the previous three battles were three:

1. The ideal leadership of the Holy Prophet with all it possessed of unequaled firmness and wisdom along with his personality whose holiness commanded the obedience of every volunteer.

2. The heroic actions of the members of the House of the Prophet and.

3. The hundreds of sincere believers whose number was continuously on the increase.

You may remember that the Messenger lost a member of his clan Obeidah Ibn Al-Harith at the Battle of Badr then he lost his uncle Al-Hamzah at the Battle of Uhud. It is reported that the Messenger at the Battle of the Moat prayed to God to preserve ‘Ali for him after He took from him Obeidah at Badr and Al-Hamzah at Uhud.

‘Ali attended the previous three battles and was the hero of every one of them. He was the first and the foremost among the fighters in both defensive and offensive actions.

His actions in each of the three battles were essential factors in directing the course of the battle bringing the battle to a good end and extinguishing its flame.

‘Ali however was not able to be the first in leading the battle of Kheibar. For a health reason he was absent at the beginning of the battle and his absence caused a noticeable vacuum. The Messenger laid siege around Kheibar and the siege continued for weeks without bringing any result.

Skirmishes between the two sides took place one day after another. The Muslims did not have the upper hand in those skirmishes.

The Muslims' supplies were dwindling rapidly. Because of this the Muslims tried at the Battle of Kheibar to cook the meat of donkeys but the Messenger prevented them from eating the meat.

The Messenger gave the banner to Abu Bakr. He led the army towards the fortress of Na-im. The Kheibarites came out and fought the Muslims and the Muslims could not prevail against them and were forced to retreat. The Messenger on the following day gave the banner to ‘Umar and he was not luckier than Abu Bakr.

Indispensable Man

The Messenger found himself facing a very serious problem. The siege had already continued more than it should. The food supplies dwindled and became scarce.

The Islamic army so far was unable to subdue any of the fortresses. Should the Prophet continue his siege without result or should he lift the siege against the fortresses and go back to Medina? This would be a monumental failure.

If the reader were unable to evaluate the magnitude of ‘Ali's endeavor in the previous battles the Battle of Kheibar proves beyond a shadow of doubt that ‘Ali's presence was indispensable in bringing the decisive battles to their favorable conclusions.

‘Ali Is the Solution

The Holy Prophet was saddened to see that his general offensive in two consecutive days had failed. He decided therefore to bring a drastic solution to the problem and ‘Ali's leadership was the only solution. The two sheikhs Al-Bukhari and Muslim inform us in their two Sahihs (Authentics) of what took place. They recorded that Sahl Ibn Saad (a prominent companion) said:

"The Messenger of God said at Kheibar: I shall give this banner to a man through whom God will bring the victory. He loves God and His Messenger and God and His Messenger love him."

The companions spent the night asking each other: 'Who is the man whom the Holy Prophet meant?' They came in the morning to the Messenger and every one of them was hoping that he would be the man of the banner.

"Where is ‘Ali Ibn Abu Talib?" the Prophet asked. "He is suffering from inflammation of his eyes” they said. The Prophet sent for him. When ‘Ali was brought to the Prophet he treated ‘Ali's eyes with his blessed saliva and prayed for him. ‘Ali's eyes were cured instantly as if they did not have any inflammation.

The Prophet gave ‘Ali the banner and ‘Ali asked: "Messenger of God shall I fight them until they become Muslims like us?" The Messenger said: "Go on until you reach their dwelling. Invite them to Islam and inform them of their duty towards God and Islam. By God if He leads one man through you to the right road it would be better for you than to own a precious wealth."2

The Unique Leadership

‘Ali went on carrying the banner and contrary to the conventional way he literally led the army. Salamah Ibn Al-Akwa said: "By God ‘Ali went out with the banner running and panting. We went following him until he planted the banner into a pile of stones near the fortress." A man from the fortress went up and asked ‘Ali: Who are You? And he replied: I am ‘Ali Ibn Abu Talib. The man said: By what was revealed to Moses you have the upper hand (the name ‘Ali means high). As the Holy Prophet forecast the Almighty granted ‘Ali the victory. He conquered the enemy before he returned to the Prophet."3

Salama also said: "Marhab (the outstanding warrior of the Kheiberites) came out boasting and challenging. ‘Ali dealt him a blow with his sword splitting his head and victory was accomplished."4

Abu Rafi a companion of the Prophet said: "We went with ‘Ali Ibn Abu Talib when the Messenger of God sent him with his banner. When he came near the fortress the dwellers of the fortress came out and he fought them. A man from them hit ‘Ali and made him lose his shield. ‘Ali took a door at the fortress and shielded himself with it. He kept it in his hand until the battle ended. I found myself with seven men trying to move that door but we could not."5

The retreating enemies took refuge in their fortress after a costly battle which did not last long after Marhab's death. They tried to defend themselves by entering into the fortress and locking its door after they lost the battle of confrontation. But this did not avail them. ‘Ali opened the gate and entered the fortress and his soldiers followed him.

How did he open the huge door? Did he or anyone of his soldiers climb above the wall and open the door from inside? Neither the historians nor the recorders of hadiths reported that the Muslims entered the fortress by climbing.

Had ‘Ali through an unusual power dislocated the door as some of the hadiths reported? This is possible and very likely. For another miracle was performed by the Messenger of God on that day in curing the two eyes of ‘Ali through the Messenger's blessed saliva. Dislocation of the door probably was an additional miracle which took place on that day. Probably the door which Abu Rafi informed us that ‘Ali used as a shield was the same door of the fortress.

As ‘Ali entered the fortress he brought the defensive capability of the people of the fortress to an end. They could not win a second battle of confrontation after they

lost the first one. The fortress fell at the hands of the Muslims before the rear of the army joined its front. Other fortresses followed the fortress of Na-im. They fell one after another until the area of Kheibar completely surrendered to the Muslim State.

Conclusion

The reader may easily come to the following conclusion:

1. The Battle of Kheibar was one of the important battles of destiny for the Muslims. It was preceded by two battles in which the Muslims were not in the best conditions. The Muslims were defeated at the Battle of Uhud and ran away from the battlefield except a few of them.

This was followed by the Battle of the Moat in which the Muslims were on the defensive. They were frightened and terrified except those whom the Almighty fortified. Their hearts went up to their throats. The battle ended and the Muslims did not dare face their enemies or cross from their side to the side of the enemies. They remained behind their Moat.

The Muslims at the Battle of Kheibar outnumbered their enemies. Should they fail to subdue them their failure was expected to show their weakness and entice many hostile tribes to attack the Muslims and the Kheiberites will be the nucleus of the future invading forces.

In addition the Muslims themselves because of their failure in Kheibar will lose their self-confidence and see that their victory against their numerous enemies is a remote possibility. On the other hand if the Muslims obtain victory against the Kheiberites the opposite will be the result.

Victory heightens their morale eliminates a dangerous enemy and makes the rest of the Arab tribes respect the Muslims and hesitate to attack them.

2. The Messenger was unhappy with the sequence of events of the battle. The siege around the fortresses continued for a long time. The food supplies dwindled. If the siege continued and the Muslims could not prevail against the enemies the Muslims would be forced to withdraw and lift the siege. This would be a disastrous failure. The Muslims upon the order of the Prophet therefore conducted two general offensives in two consecutive days under the leadership of Abu Bakr then ‘Umar.

As the Muslims were unable to conquer any of the fortresses in the two offensives the Messenger realized that the Muslims were facing an unusual dilemma. He wanted a drastic solution for that problem.

3. Because ‘Ali's leadership in the view of the Messenger was the only solution the Messenger had to perform a miracle in order to enable ‘Ali to fulfill his mission. ‘Ali was suffering from inflammation of his eyes and he would not be able to fulfill his difficult task unless his eyes were cured.

Had there been any other person capable of fulfilling the mission the Prophet would not have commissioned ‘Ali with it. ‘Ali was excused from the duty of Jihad because of his unusual condition but the situation was so grave and there was no one other than ‘Ali capable of facing the danger and prevailing against it.

Two Miracles

4. The cure of ‘Ali's eyes by the saliva of the Messenger was one of two miracles. The second miracle was the prophecy of the Messenger: He informed the Muslims that the one who would lead the army on the third day would be able with the help of God to conquer the fortresses. The Prophet as a human could not predict that God would open the fortresses at the hands of ‘Ali. It was possible for ‘Ali to be killed or seriously wounded and that would prevent him from continuing his campaign.

The Messenger did not utter his words in reliance on himself. He uttered them only in reliance on God's revelation. Only God knew what would happen to ‘Ali and that he would come back after God opened the fortress at his hands.

The whole army failed and was unable to conquer the fortress when ‘Ali was absent. The presence of ‘Ali alone was the key to victory. This would substantiate clearly that ‘Ali was the main contributor after the Prophet in founding the Muslim State for he was the implementer of the Prophet's strategy and the eliminator of his adversaries.

To the truth of this statement ‘Umar the Second Caliph attested when he said to the man who accused ‘Ali of being conceited: "A man such as ‘Ali has the right to be proud. By God the pillar of Islam could not be erected without ‘Ali's sword. He is the highest magistrate of this nation its earliest Muslim and its most honorable.".

The natural ministry

The Almighty strengthened His Messenger by his cousin ‘Ali who pledged to him ten years prior to the Hijrah to be his Minister in his great mission. Had ‘Ali not pledged to the Prophet at the clan's conference to be his "Wazeer" (minister) he would not have acted differently from what he did. The attachment of ‘Ali to the Messenger was natural requiring no pledge or pact.

He did not pledge to the Prophet his ministry and full assistance in order to gain the important ranks which the Messenger promised him. He gave his word because he believed that his assistance to the Messenger was the mission for which he was created. The love of God and His Messenger filled his heart and therefore he gave all his existence for their pleasure.

A Divine Choice

When the Messenger conferred on ‘Ali the ranks of brother executor and successor he was speaking by the order of God and God chooses for these ranks only the one who merits them.

The Holy Prophet on the other hand did not bestow upon ‘Ali all these honors because of his promised assistance but because ‘Ali was meritorious.

Had the mission of the Messenger been in no need of

‘Ali's endeavor and sacrifice the Messenger would not have chosen a brother or an executor or a caliph other than

him for ‘Ali was the most resemblant to the Messenger in ethics righteousness and knowledge. He was the first Mus lim and most obedient to God and His Messenger and therefore he was beloved by God and His Messenger. No shining evidence beyond the declaration of the Holy Prophet at Kheibar is needed: "I shall give the banner to a man through whom God will bring victory. He loves God and His Messenger and God and His Messenger love him." Al-Tirmidhi in his Sunan (one of the Six Authentics)6 and Al-Hakim in his Al-Mustadrak7 reported that the Prophet was presented with a grilled bird. He prayed and in his prayer he said: "God send me your most beloved from among your creatures to eat with me this bird." ‘Ali alone came and ate with him.

Because ‘Ali was the only qualified person to be the brother the executor and successor of the Holy Prophet the Prophet bestowed the three honors upon him before the beginning of his monumental sacrifices. This proves that he was the choice of the Prophet for the above honors regardless of the need of the message for his sacrifice.

When the Messenger conferred these ranks on ‘Ali the witnesses of the event did not exceed thirty or forty men.

All of them were from the clan of the Prophet. It was only a matter of course for him to declare to the rest of the Muslims what he declared to the members of his clan when the opportunity presented itself. The Messenger chose to do that gradually. He started by announcing his brotherhood to ‘Ali at the beginning of the Hijrah.

Notes

1. Ibn Hisham Biography of Prophet Part 1 p. 503.

2. Sahih Al-Bukhari Part 5 p. 171 and Muslim in his Sahih Part 15 pp. 178-179.

3. Ibn Hisham Biography of the Prophet Part 2 p. 335..

4. Al-Hakim Al-Mustadrak Part 3 pp.28-29.

5. Ibn Hisham Biography of the Prophet Part 2 p.335.

6. Al-Tirmidhi in his Sunan Part 5 p.300 (hadith No.3805)

7. Al-Hakim Al-Mustadrak Part 3 pp.130-131.

12. Announced Brotherhood

The nucleus of the Islamic State started at the beginning of the Hijrah. The birth of this state was a unique prototype in the history of man. We do not know before Islam any state that was established on a brotherhood springing from the belief in the oneness of God and His universal justice which denies all clannish national and racial discrimination.

As a matter of fact it is difficult to find in history a clear example other than the early Islamic State in which a government was established as a spontaneous outcome of people's sharing spiritual and worldly ideals.

However this general brotherhood may remain an abstract idea if no tangible example of it is realized. The Messenger wanted to give the Muslims a tangible example through small brotherhoods a special relation between two Muslims in which each one becomes to the other a brother in God and treats the other as he treats his brother who was born from his parents.

The Holy Prophet issued and announced individual brotherhoods during the first year after the Hijrah but one was established ten years before the Hijrah. This was the one which he initiated between himself and ‘Ali at the conference which took place at the Prophet's house in Mecca.

It is recorded in Al-Seerat Al-Halabeyah that the Prophet issued a brotherhood between Abu Bakr and ‘Umar; between Abu Bakr and Kharijah Ibn Zayd; between ‘Umar and Atban Ibn Malik; between Abu Ruwaim Al-Khath-ami and Bilal; between Oseid Ibn Hudheir and Zayd Ibn Haritha; between Abu Obeidah and Saad Ibn Maath; between Abdul-Rahman Ibn Ouf and Saad Ibn Al-Rabi.

Then he held the hand of ‘Ali Ibn Abu Talib saying: This is my brother. Thus the Messenger of God and ‘Ali became brothers.1

Ibn Hisham in his "Seerah" (Biography of the Prophet) reported the following: "The Prophet after the Hijrah said to the Muslims: Be brothers in God. Every two should be brothers.

Then he held ‘Ali Ibn Abu Talib's hand and said: This is my brother. Thus the Messenger of God the leader of the Messengers the Imam of the righteous the one who has no equal among the servants of God (he) and ‘Ali Ibn Abu Talib became brothers. Al-Hamzah Lion of God and of His Messenger and Zayd Ibn Haritha became brothers and Abu Bakr and Kharijah Ibn Zuhair became brothers. ‘Umar Ibn Al-Khattab and Atban Ibn Malik became brothers....2

This type of brotherhood may serve at least one of the two following purposes:

1. It substitutes the blood relationship with a spiritual relationship. When two persons are from two clans tribes or communities their brotherhood in principles and beliefs take the place of brotherhood by birth. This makes the two brothers in religion ready to co-operate in promotion of their religion. Both brothers become immune to hostility if some misunderstanding takes place between one of the two brothers and the relatives of the other.

The brotherhood between two persons from two tribes or clans makes each one of them a friend to the members of the clan or tribe of the other. Each one of the two brothers loves the other and each has relatives with whom he reciprocates love.

These relatives through this brotherhood become indirectly tied to the spiritual brother of their relative. Thus the religious brotherhood becomes an extension of the blood relationship and the blood relationship becomes an extension of the religious brotherhood.

2. When it is by the Prophet's selection this kind of brotherhood is an evidence of a mutual spiritual resemblance between the two brothers. The Prophet knew about his companions more than they knew about themselves.

Two companions may not be aware of their spiritual resemblance as much as he is. Thus when he makes two of them brothers their brotherhood should enhance their cooperation and develop in proportion to their sincerity towards their religion.

The Significance Of The Brotherhood

Looking at the brotherhood between the Messenger and ‘Ali before and after the Hijrah we find that their brotherhood does not serve the first purpose namely: Creation of a close relationship between two persons from two clans tribes or communities. The Messenger and ‘Ali were not from two cities or tribes or clans. They were first cousins.

The Messenger did not "brother" anyone before or after the Hijrah except ‘Ali. From this we can infer that the purpose of the brotherhood between the Messenger and ‘Ali was to announce their mutual spiritual resemblance.

The brotherhood between the Messenger and ‘Ali is a well known fact in the history of Islam. It was reported through many channels. This brotherhood was meaningful and highly important in the eyes of the Messenger.

Al-Hakim in his Al-Mustadrak reported in two ways that the Messenger of God said to ‘Ali: "You are my brother in this world and in the Hereafter."3

The Messenger came out while his face was glittering.

Abdul-Rahman Ibn Ouf asked him: What is the good news? The Messenger said: "A good tidings came to me from my Lord concerning my brother and cousin and my daughter. That God had married ‘Ali to Fatimah."4

Again he said to ‘Ali:

"You are my brother my companion and my associate in Paradise."5

He said to him on another occasion: "As to you ‘Ali you are my brother and the father of my children. You are from me and to me."6 At another time the Messenger told ‘Ali: "You are my brother and my minister you pay my debt and fulfill my promise...."7

When Fatimah was moved to the house of her husband ‘Ali the Messenger said to Om Aiman: "Call for me my brother." She said (jokingly): He is your brother and you marry him your daughter?" He said: "Yes Om Aiman. She called ‘Ali for him and he came...."8

When the Messenger was on his deathbed he said: "Call for me my brother. They called ‘Ali and he came.

He said: "Come close to me " and ‘Ali did. The Prophet reclined on ‘Ali and kept speaking to him until his holy soul departed his body.9

These hadiths are only a few out of many others about the brotherhood of ‘Ali to the Messenger. They clearly indicate that the Messenger chose him as a brother because he was next to him in purity and character. ‘Ali should have been an unexpected choice. He was thirty years younger than the Prophet. Obviously he chose him because lie was the only one who deserved this unique honor.

The Son-In-Law Of The Prophet

The Prophet bestowed a unique honor upon ‘Ali by choosing ‘Ali to be his son-in-law. He married him to his daughter Fatima Al-Zahra (the Lady of light) for whom her father testified that she is the leader of the women of Paradise or the leader of the women of the believers.10 He also said: "Fatima is a portion of me whoever exasperates her exasperates me."11

Ayeshah wife of the Prophet also said about Fatima: "I have never seen a more resemblant to the Prophet in manner of speaking than Fatima daughter of the Messenger of God. Whenever she came to him he used to welcome her stand for her kiss her take her hand and seat her in his place."12

Ayeshah said also about Fatima: "I never witnessed a person truer than Fatimah after her father."13

Outstanding companions wooed the hand of Fatima but the Prophet rejected them saying: "I am waiting for a Directive concerning her." (He meant that he was waiting for an order from God.) When ‘Ali wooed her hand the Prophet welcomed him and ‘Ali married her in the first year after the Hijrah. She was moved to him in the following year after the Battle of Badr.

This marriage was destined to be unique in its consequences. Of its fruits were the two gems of this nation: Al-Hassan and Al-Hussein about whom the Holy Prophet said: "An Angel came from Heaven to give me the good tidings:

That Fatima is the leader of the women of Paradise and that Al-Hassan and Al-Hussein are the leaders of the youth of Paradise."14

By their birth the most honorable family was formed.

For this family the Messenger ordered the Muslims to pray whenever they pray for him. This is the family whose members the Muslims are urged to follow.

The Divinely Commended Family

In all of what the Holy Prophet spoke about ‘Ali and the members of his family he was speaking with a Divine authority and in reliance on the order of God and His revelation.

The Almighty revealed eighteen consecutive verses about the sacrifices of this family its love of God and the place of its members in Paradise.

Al-Wahidi in his book Al-Baseet; Imam Razi in his extensive commentary on the Holy Qur'an; Al-Zamakh-Shari in his Kashaf and Nizamul-Deen Al-Nisayburi in his commentary "Gara-Ibul Qur'an15 and Al-Shiblenji in his book Noorul-Abssan16 recorded that Ibn Abba said that: Al-Hassan and Al-Hussein became ill. ‘Ali and Fatima vowed to God the fast of three days of thanks if their two sons would be cured. The two sons also followed them in their vows and so did their maid Fiddah. The two children were cured and the family fasted three consecutive days.

There was no food for the family in the three days except small amounts of barley bread. When the time of breaking the fast came (in the evening) a needy person came to their door seeking food. The family gave him all they had. On the following evening an orphan came asking for food and the family did what it had done the first night.

On the third evening a captive came asking for food. The family did what it had done the first two days. About this event the Almighty revealed the chapter of "Time" or "Man" in which we find the following verses:

"The righteous shall drink of a cup whereof the mix- ture is Kafur a spring wherefrom the servants of God drink making it gush for them abundantly. They fulfill the vow and fear a day where the evil is wide-spreading. And feed with food for the needy wretch the orphan and the captive for love of God. (saying): We feed you for the sake of God only: We look for no reward nor thanks from you: we fear from our Lord a day of frowning and of fate. Therefore God has ward- ed off from them the evil of that day and has made them find brightness and joy. And has awarded them for all that they endured a Paradise and a silk attire...." The Qur'an Chapter 76 verses 5-12.

It is worthy to note that no hadith ever mentioned that the members of this family said aloud to those whom they gave their food: "We feed you for the sake of God looking for no reward nor thanks from you." These words were in their hearts not on their tongues but God stated openly in His Book what they kept secretly in their hearts.

A Unique Testimony

The Holy Qur'an does not contain any testimony of this kind pertaining to any other Muslim family. This is because no other family offered what this family offered of sacrifices.

We know of no other family that was so unselfish that all its members gave to others for the love of God their necessary food for three consecutive days.

This family however was expected to surpass all other families in sacrifices. For ‘Ali was the brother of the Messenger: his wife was the daughter of the Messenger; and their two children by the testimony of the verse of "Mubahalah " are called sons of the Messenger.

The members of this family were the ones whom the Messenger brought with him when the Almighty God commanded him to invite the Christian delegation of Najran for "Mubahalah" (prayer by two opposite parties ask- ing God to punish their wrong side).

Presenting them on that occasion was a shining evidence that they were the highest among the Muslims in righteousness and presenting ‘Ali particularly showed that the relation between the Messenger and ‘Ali had passed the boundary of brotherhood and reached the degree of unity.

Notes

1. ‘Ali Ibn Burhanudeen Al-Halabi Biography of the Prophet Part 2 p.97.

2. Ibn Hisham Part 1 p.505.

3. Al-Hakim in his Al-Mustadrak Part 3 p. 14 Sharaful-Deen Al-Murajaat p. 130.

4. Ibn Hajar Assawa-iq Al-Muhriqah p. 403 (conveyed by Sharaful Deen Al-Murajaat p. 130.

5. Al-Muttaqi Al-Hindi Kanzul-Ummal hadith No. 6105.

6. Al-Hakim in his Al-Mustadrak Part 3 p. 217.

7. Al-Tabarani in his Big Majmaa of hadith (conveyed by Al- Muttaqi Al-Hindi in his Muntakhab (Selected) of Kanzul- Ummal published on the margins of Imam Ahmad's Musnad Part 5 p. 32.

8. Al-Hakim in his Al-Mustadrak Part 3 p. 159.

9. Ibn Sa’d Al-Tabaqat Part 2 p. 263.

10. Al-Bukhari reported it through his channel to ‘Aisha in his Sahih in the section of the Beginning of the Creation in the chapter of the Evidences of the Prophethood Part 5 p. 25.

11. Al-Bukhari in his Sahih Chapter of Virtues of the Relatives of the Messenger and Virtues of Fatimah.

12. Al-Hakim in his Al-Mustadrak Part 3 p.154.

13. Al-Hakim Al-Mustadrak Part 3 p. 160.

14. Al-Tirmidhi in his Sunan (of the 6 Authentics) Part 2 p. 306.

15. Nizamuddeen Al-Nisaboori in his Gharai-Ibul-Qur'an printed on the Margin of Al-Tabari's Commentaries on the Qur'an Part 29 pp. 112-113.

16. Sayed Al-Shiblenji Noorul-Absar pp. 112-114.

13.’Ali's Place from the Prophet in the Qur'an

During the ninth year after the Hijrah a Christian delegation from Nijran Yemen came to Medina to inquire about Islam and debate with the Prophet about religion.

There was a dialogue between the Messenger and the delegation in which the Messenger stated the positive position of Islam towards the teachings of the Messiah. The delegation chose to stay on their negative position towards Islam. A revelation came to the Prophet commanding him to invite the delegation to a prayer to be offered by both sides asking the Almighty to bring down His punishment on the wrong side of the two parties.

From the Holy Qur'an:

"And whoso disputes with thee concerning him (Jesus) after the knowledge which has come unto thee say (unto them): Come! We will summon our sons and your sons and our women and your women and ourselves and yourselves. Then we will pray humbly (to our Lord) invoking the curse from God upon those who lie." The Holy Quran Chapter 3 verse 62.

The Messenger in compliance with the revealed command invited the Christian delegation for the prayer. Al-Nisayburi in his commentary on the Holy Qur'an entitled: "Ghara-ib Bul-Qur'an and Aja-Ibul-Furqan " recorded the following:

"The Messenger told the Christian delegation: God has commanded me to call upon you to share with me a prayer for punishment. They said "Abu Al-Qasim" (the Prophet's code name) we shall think of the matter then we will come to you."

They had a conference headed by their counselor Al-Aquib. When they asked him his advice he said: "By God you have known that Muhammad is a Messenger of God. He told you the exact truth about your man the Messiah. By God whenever people challenge a prophet and share with him a prayer for punishment their grown-ups will not last and their small ones will not grow. It will be your annihilation if you accept his challenge. If you insist on keeping your religion make peace between you and the man and go back to your country.

"When the Christian delegation came back to the Messenger they found him on his way to the proposed prayer wearing a garment made of black hair carrying Al-Hussein on his arm and leading Al-Hassan by his hand with Fatima walking behind him and ‘Ali walking behind her.

The Prophet said to the four members of his family: "When I pray say: 'Amen.'" Looking at the Prophet and his family the priest of the delegation said to his group: "Christians I see faces whose prayer will be answered even for removal of a mountain.

Accept not their challenge. If you do you will perish and the Christians will not live on this earth." The delegation heeded the warning of their priest and said to the Prophet: "Abu Al-Qasim." we have decided not to make prayer of "Mubahalah" with you.1

Al-Tabari in his commentary on the Holy Qur'an reported many hadiths through various channels that the Messenger accompanied ‘Ali Fatima Al-Hassan and Al-Hussein in the event of "Mubahalah"2

Muslim in his Sahih recorded that Saad Ibn Abu Waqass reported that after the revelation of the following verse: "And whoso disputes with thee concerning him (Jesus) after the knowledge which had come to thee say (unto them): Come! We will summon our sons and your sons and our women and your women and ourselves and yourselves...." The Messenger of God invited ‘Ali Fatima Hassan and Hussein then he said: "God these are the members of my family."3

Why was all included?

The Almighty commanded His Messenger to say to the delegation of Najran: "Come! We will summon our sons and your sons our women and your women; and ourselves and yourselves...." In compliance with this command the Prophet brought with him Al-Hassan and Al-Hussein because they were the sons of his daughter Fatima and for this they are his sons. He brought Fatima with him because she represents the women from the members of his House.

But why did he bring with him ‘Ali who was neither from the sons nor from the women? ‘Ali has no place in the verse unless he is included in the word "ourselves." Bringing ‘Ali with him indicates that the Messenger of God considered ‘Ali an extension of his personality. By considering him so he elevated him above all the Muslims.

The Messenger said on many occasions: "‘Ali is from me and I am from him."

Hubshi Ibn Janadah reported that he heard the Messenger of God saying: "‘Ali is from me and I am from him and no one represents me but ‘Ali."4

A dialogue between the Imam ‘Ali Al-Ridha and Al-Ma-Moon (a prominent Abbaside caliph) went as follows: Al-Ma-Moon: "What is the evidence on the caliphate of your grandfather (‘Ali)?".

The Imam Al-Ridha: The evidence is the word of God "and ourselves and yourselves." The Imam meant that by bringing the Imam with him in the event of "Mubahalah " the Messenger made him an extension of himself; and whoever is an extension of the personality of the Messenger would be the Imam of the Muslims.

Al-Ma-Moon: This would be true if there is not "our women and your women.".

Al-Ma-Moon meant that it is possible that there were among the Muslims other men who were like ‘Ali in being an extension of the personality of the Holy Prophet but he did not want to bring all of them. He chose to bring one of them ‘Ali as a representative of his equals.

The evidence of this is the word "Our women " since this word includes all women who are related to the Holy Prophet by birth or marriage. But the Messenger brought only one of them Fatima who is related to him by birth as a representative of the women who are related to him.

The Imam Al-Ridah: This would be true if there were not the words: "And our sons and your sons." He meant that Fatima was brought as the unequaled woman rather than a representative of her equals in the family of the Prophet. Had other women been equal to Fatima the Holy Prophet would have brought them with her.

For he brought Al-Hassan and Al-Hussein together because they were equal to each other and did not bring one of them as a representative of his sons. Therefore presenting ‘Ali on this occasion is an evidence that ‘Ali is the only one whom the Prophet considered to be an extension of his personality.

It is reported that Amr Ibn Al-Aws asked the Prophet: "Who is the most beloved to you from men?" The Messen ger said: Abu Bakr. Then he asked him: "Who is next?"

And the Messenger said: ‘Umar. Ibn Al-Aws said: "Then where is the place of ‘Ali?" The Prophet turned his face to the people around him saying: "This man is asking about the self."5

I have mentioned in the last chapter that the Messenger's declaration after the Hijrah was not a fulfillment of a promise he made to ‘Ali before the Hijrah for he fulfilled his promise to ‘Ali by "brothering" him on the day of the conference which took place at his house. Furthermore he did not promise ‘Ali with such a declaration to be made in the future.

The Holy Prophet announced that to the Muslims voluntarily because ‘Ali deserved the unique honor and because its announcement might prepare the Muslims psychologically for the leadership of ‘Ali in the future. He wanted to show the nation the guiding Minaret which the nation would need after the Prophet.

As the Messenger announced to the Muslims the unique honor which he bestowed upon ‘Ali by "brothering" him he was expected to announce publicly the other two high honors which he conferred on him: of being his executor and successor.

For what the nation needed more than anything else was the good leadership to which it might resort after the Messenger. Such a leadership is what could secure the continuity of the Islamic Message in its purity.

It could also secure the nation against deviation from the right road in its long future.

The Messenger chose to announce this leadership during the tenth year after the Hijrah when he was performing his valedictory pilgrimage. He declared to the thousands of pilgrims that ‘Ali had the right to administer the affairs of the Muslims as much as the Prophet had. This meant that the Prophet had declared that ‘Ali was to be his successor.

It also implied executorship for whomever the Prophet appointed to administer the affairs of the Muslims would be his executor also.

Notes

1. You find it in Al-Nisaboori's Commentaries on the Qur'an printed on the margin of Al-Tabari's Commentaries Part 2 pp. 192-193.

2. Al-Tabari in his Commentaries on the Qur'an Part 2 pp. 192- 193.

3. Muslim in his Sahih Part 15 p. 176.

4. Ibn Majah in his Sahih (hadith No. 143)

5. Almuttaqi Al-Hindi, Kanzul-Ummal, Part 15 (virtues of ‘Ali), p. 125 (hadith No. 361)

3. The Indispensable People

When we review in retrospect the important events involving the history of a nation we find that those events and their early evolutions were not dependent on most of the individuals and small groups who lived in those particular times. The presence or the absence of this soldier or that farmer or worker or merchant or politician did not affect those events.

Every individual except a very few was dispensable or it was possible to replace any of them with another person who could have performed a similar role.

There are of course some small groups and some individuals who perform important roles which other people cannot or do not want to perform. These small groups and a few individuals would be indispensable and the big events therefore would be connected strongly to these groups and individuals.

The presence of any of the small-role performers (and these are the overwhelming majority in every nation) in relation to the important event ought to be called incidental and dispensable. We say that the presence of such people or small group is incidental and dispensable in relation to an important event because that event could have been realized with or without such persons or group for everyone of them is easily replaceable.

As we look retrospectively at the onset of the faith of Islam and its gradual spread during the time of the Holy Prophet we find that Islam was strongly connected with the presence of a small number of individuals and groups.

It is needless to speak about the connection of the faith of Islam with the presence of the Messenger for he is the one who received the revelation carried the message and faced what no other person faced. He is the only man whose qualities qualified him to receive the revelation.

As the faith of Islam was dependent on the person of the Holy Messenger in its commencement and continuity during the period of the Prophethood we find that the continuity of Islam during that period was connected strongly and positively with three small groups who protected the life of the Messenger and offered great sacrifices in his defense.

The Hashimites

The first of these small groups was the clan of Hashim.

This clan had offered what no other Meccan clan offered during the years the Holy Prophet spent between the beginning of his Prophethood and the beginning of his Hijra.

This group was privileged with the honor of defending the Holy Prophet during those years. No other Meccan clan shared this honor. The rest of the clans had chosen to take a hostile attitude towards the prophet his message and his clan. That hostile attitude threatened the Messenger and the members of his clan constantly with serious dangers.

Thus it would be justifiable to say that the presence of the rest of the Meccan clans in relation to the development of the message during that period was not only incidental but also a negative force for those clans did not offer as groups any assistance to the Messenger; in fact they impeded progress.

Some men and women related to these Meccan clans had believed in the Messenger and offered some sacrifices for him and his message but they did that as individuals.

The groups to which those persons belonged had taken hostile attitudes towards the Messenger and persecuted those individuals because they deviated from their hostile line.

Had Umayyad Makhzoom Zuhra Jumah and the rest of the Meccan clans been absent the Holy Prophet and his message could have been freed from many dangers. The Imam ‘Ali in one of his messages directed to Muawiya mentioned the following:

"Our people (the Meccan clans) wanted to kill our Prophet and annihilate our clan. They plotted and committed atrocities against us. They prevented us from the water and clothed us with fear. They forced us to live at a rugged mountain and started the fire of war against us and the Almighty decided for us to defend His religion and fight for His sacred cause.

Our believer was seeking the Divine reward and our unbeliever was trying to protect his honor. The rest of the Qureshite Muslims were free of what was surrounding us either through an alliance which protected them or through a relationship to a clan which was ready to defend them. Thus they were in a security against murder.

"Whenever the war became bloody and the companions were unwilling to fight the Messenger put the members of his House in the front protecting his companions through them from the heat of the swords and spears."1

The Ousites and the Khazrajites

The other two small groups with whom the continuity of the faith of Islam was positively connected at another stage of the development of the Islamic movement were the two tribes of Al-Khzraj and Al-Ous. The two tribes were privileged from among the non-Meccan Arab tribes by honor of their defense of the Holy Messenger and his message after the Hijrah. Had other tribes wanted to share with the two tribes this honor they could have acquired it; unfortunately they chose to oppose the Messenger instead of assisting him.

Thus the continuity of the faith of Islam was connected to these three small groups. The presence of the rest of the tribes and clans was dispensable and less than incidental in relation to the faith of Islam in that period. For the presence of those clans and tribes had a negative effect and was fraught with dangers which threatened the life of the Messenger and his message.

Abu Talib

As we find these three small groups connected strongly with the message of Islam the history of this faith presents to us two men whose existence was indispensable and necessary during the period of Prophethood.

One of these two men was Abu Talib uncle of the Messenger his guardian during the days of his childhood and his main defender after the commencement of his Prophethood. The protection by this hero of his nephew and his defense against the threats of the Qureshites (the non-Hashimite Meccan clans) was a main factor in the continuity of life of the Messenger and his message.

The Meccan clans were burning with hatred towards the Messenger and anxious to shed his blood. What prevented them from that was the presence of Abu Talib the chief of Mecca who led the Hashimites and made out of them and himself an unbreakable fortress around the Messenger.

The readers of the Islamic history know how the Qureshite clans delivered to Abu Talib an ultimatum to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise they would confront him and Muhammad on a battlefield until one of the two parties perished.

Abu Talib did not have any doubt that his acceptance of the Qureshite challenge meant his death and the annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qureshite ultimatum and then he told him kindly:

"Save me and yourself my nephew and burden me not with what I cannot bear.”

When the Messenger rejected their ultimatum declaring to his uncle that he would not exchange his message with the possession of the whole universe Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. He called him after he turned his back: "Come back my nephew.”

When the Messenger came back the great uncle said to him: "My nephew go on. Say whatever you like I shall never let you down at any time."2 Abu Talib fulfilled this huge promise with distinction.

When a Meccan threw some dirt on the Messenger while he was prostrating Abu Talib went on brandishing his sword and holding the hand of his nephew until he came to the sacred Mosque. A group of the enemies were sitting there and when some of them tried to stand for Abu Talib he said to them: "By the One in Whom Muhammad believes if anyone from you stands up I will hit him with my sword." Then he went on putting dirt on their faces and beards.3

The Qureshite clans formed a strong alliance against Abu Talib and his clan and resorted to the weapon of starvation instead of confrontation. They knew that the Hashimites would fight if fought; and that they could not be annihilated without costing their adversaries great losses.

Thus the Meccan clans imposed an economical and social embargo against the Hashimites. This continued for three years during which time the Hashimites were forced to live at a rugged mountain called "Shi-ab Abu Talib." The Hashimites during that period were forced sometimes to eat leaves of trees to alleviate the pains of hunger.

During that period the main concern of the old hero was to protect the life of the Messenger. Abu Talib during those years often made some members of his own family (especially his son ‘Ali) lie at the bed of the Holy Prophet protecting him by his dearest son from danger of assassination.

Islam of Abu Talib

A number of historians and hadith-recorders reported that Abu Talib died while he was a pagan. Some of them reported that the verse "It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them after it became clear to them that those pagans are from the people of Hell " was revealed in relation to Abu Talib for the Prophet wanted to ask God to forgive him and the Almighty prohibited him from doing that.

Such statements were fabricated as a part of the smear campaign which the Umayyads and their allies waged against Imam ‘Ali. They tried by fabricating these hadiths to prove to the masses of the people that Abu Sufyan father of Muawiya was better than Abu Talib father of ‘Ali claiming that Abu Sufyan died while he was a Muslim and Abu Talib died while he was a pagan.

The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib.

The verse is a part of the chapter of Bara’ah (number 9). This chapter is totally Medinite with the exception of the last two verses (129 and 130). The verse which is the subject of our discussion is the 114th. The chapter of Bara-ah was revealed during the ninth year after the Hijrah. The Prophet ordered Abu Bakr to announce the first part of it during the days of pilgrimage of that year when he sent him as an "Amir Al-Hajj" (commander of the pilgrimage).

Then he sent ‘Ali to take that part from him and announce it because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of events that took place during the campaign of Tabouk which was during "Rajab" of the ninth year.

Since this chapter contains the above mentioned verse the verse could not mean Abu Talib. because he died in Mecca at least two years before the Hijrah.

Asking God to forgive a deceased usually takes place at the time of a funeral prayer. The wording of the verse indicates that for it says: "It is not permissible to the Prophet and the believers to ask God to forgive the pagans." This indicates that the Prophet was with other believers (in a congregational prayer) when he asked forgiveness for the pagans.

As a matter of tact the funeral prayer was not instituted before the Hijrah. The first prayer offered by the Messenger for a deceased was his prayer for Al-Bura Ibn Maarour from Medina.

It is likely that the verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet offered a funeral prayer for Abdullah Ibn Abu Salool who died during the ninth year and who was well noted in his hypocrisy his hatred to the Messenger and his adversity to the faith of Islam.

About him and his followers the chapter of Al-Munafiqoon ( the Hypocrites) was revealed before that time. Had the historians and hadith-recorders (who inadvertently mentioned the fabricated hadiths about Abu Talib's paganism) thought with some depth and logic they would not have committed this terrible historical error.

To say that Abu Talib was a pagan is to say that he was a believer in the divinity of idols. But this belief cannot co-exist with his belief in the truthfulness of Muhammad who denounced idols and considered their deification and worship a defiance to the Creator.

For Abu Talib to believe in the divinity of idols he either had to believe that Muhammad was deliberately misinforming people about God or that he was hallucinating. If Abu Talib were pagan and in spite of that he offered so much sacrifice for the sake of Muhammad he must have been insane or an unusual fool. Had he believed that his nephew was unbalanced or a conscious misinformant about God Abu Talib should have confined Muhammad and become his strong opponent rather than his formidable protector for the mission of Muhammad was expected to bring destruction and death to Abu Talib and his clan.

Abu Talib tied his fate to the fate of his nephew. He was unconcerned with what might happen to him and to his clan. He witnessed the dangers surrounding him and his clan and the difficulties that were accumulating around him because of his protection of his nephew. In spite of all what happened to him and to the members of his clan history does not record any harsh word on the part of Abu Talib to his nephew. On the contrary he offered himself and the members of his clan as redemption to his nephew.

He treated him better than any compassionate father treated his most beloved son. He told him: "Nephew continue your mission and say whatever you desire to say. By God I shall never leave you to any danger." Abu Talib was a man of great faith and strong belief in the truthfulness of Muhammad.

He lived with that mission about eleven years and the difficulties for Muhammad and for him increased in size by the passage of time. He was a man of unusual faith in the truthfulness of Islam. History witnessed distinguished companions running away when the danger grew. But Abu Talib did not run away nor did he lose his determination. He continued his sacrifice for the Prophet for the duration of his life.

This should give credence to what Al-Tabersi recorded through his channel to the Imam Jaafar Al-Ssadiq:

"While the Imam ‘Ali was sitting at the 'Ruhbah' in Kufa " surrounded by a group a man stood up and said: "Commander of the Believers you are in this great position at which God has placed you while your father is suffering in hell."

The Imam replied saying: "Be silent. May God disfigure your mouth. By the One Who sent Muhammad with the truth if my father intercedes for every sinner on the face of the earth God would accept his intercession."4

He concealed his faith and God rewarded him twice.He concealed his faith only to protect Muhammad. Had he revealed his belief in Islam the relation between him and the rest of the Qureshites would have been severed.

He wanted to maintain the dialogue between him and the Qureshites and not let it be discontinued for this could have led to an armed conflict in a decisive battle which might have led to the destruction of his clan. By this the Hashimite wall around Muhammad would fall and the Meccan pagans could reach him.

In spite of concealing his faith Abu Talib on more than one occasion made his belief in Islam clearly known.

While on his deathbed he said to the Hashimites: "I command you to be good to Muhammad. He is the most trustworthy of Quraish and the ever-truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility.

By God whoever walks in the path of Muhammad shall be on the right road and whoever follows his guidance shall have the happy future. Had there been a balance in my years I would have shielded him against dangers and defended him against adversaries.

"And you the Hashimites respond to Muhammad's invitation and believe him. You will succeed and be well-guided. Assist Muhammad; certainly he is the guide to the straight path."5

We All Are Indebted to Him

All Muslims are indebted to Abu Talib for the continuity of the Islamic Message is a result of the continuation of the life of the Messenger until God completed His message to mankind. The protection of Abu Talib to the Messenger was the main physical deterrent to the Qureshites.

I once made this statement in an Islamic seminar and the following question was raised: If God is the One Who wanted the message of Islam to continue and to spread was not He able to preserve it and spread it without Abu Talib and his protection to the Messenger?

In my reply I stated the following: Muslims believe that God was able to preserve the life of the Messenger and He was able to make all the children of Adam Muslims and believers in God His oneness and in the Day of Judgement. He could have made them obedient to all Heavenly laws. He was able to make all the Qureshite clans obedient to Muhammad. He was able also to make all people obedient to His command without creating Muhammad.

Yet in spite of our belief in all this we know that God did not do that. He did not make all people believers. He did not interfere directly to change their thinking and their belief. He rather left for them their freedom to choose. This means that God did not want to run the events of the world miraculously and through Divine intervention.

He rather wanted to run the affairs of the world in accordance with the natural means and courses. Therefore He sent revelations down to a human being named Muhammad and spread Islam through that person.

The Almighty did not choose to force the Qureshites to believe or disbelieve. The majority of the Qureshites chose to oppose Muhammad and Abu Talib chose to believe in his message and to defend him by all of what he had of men and means. This protection of Abu Talib to the Messenger was an important factor in preserving the life of the Messenger and the continuation of his mission until Abu Talib departed from this world.

To attribute paganism to a man such as Abu Talib who was so benevolent to all Muslims by guarding the life of the Messenger for about eleven years is one of the worst forms of ungratefulness. It is a reward of great favor by the worst insult.

Abu Talib was the first of two great men with whom the continuity of the faith of Islam was strongly connected and their presence in relation to the continuity of the faith of Islam was not incidental.

Imam ‘Ali

The other man with whom the continuity of the faith of Islam during the days of the Messenger was strongly connected is the son of Abu Talib ‘Ali who carried the same mission after his father's death but on a larger scale.

Numerous companions made great efforts for the sake of Islam and rendered to the Prophet of Islam assistance worthy of appreciation. It is sufficient to mention the three Caliphs: Abu Bakr ‘Umar and Uthman along with the numerous Meccan companions such as Al-Zubayr Talhah Abdul-Rahman Ibn Ouf Abu Obeidah Ibn Al-Jarrah Saad Ibn Abu Waqass Al-Miqdad Ibn Al-Aswad Abdullah Ibn Masud and Ammar Ibn Yasir.

Add to these people from the Medinites men such as Abu Dujana Qais Ibn Saad his father Saad Ibn Abadah Saad Ibn Maath and others from other communities such as Abu Dharr Salman Al-Farisi and hundreds of companions other than these. All these men endeavored in the way of God by sacrificing some of their wealth or their life or both.

If we review the period of the Prophethood and the roles which these righteous companions performed we find them indispensable as a group. Yet each one of them as an individual was replaceable by another companion to perform a role similar to his.

It was possible to replace Abu Bakr by ‘Umar to perform a role in a manner similar to his. It was possible to replace Abu Bakr ‘Umar and Uthman by Abu Obeidah Ibn Al-Jarrah Talhah and Al-Zubayr. It was possible to replace Saad Ibn Abadah by Saad Ibn Maath or by his son Qais Ibn Saad Ibn Abadah or to replace Abu Dharr by Salman or Ammar Ibn Yasir or Al-Miqdad Ibn Al-Aswad.

The roles of these companions were close or similar.

Had ‘Umar been the companion of the Messenger in the Cave at the night of the Hijrah instead of Abu Bakr Islam would not have lost by the exchange. But ‘Ali's role in guarding the life of the Messenger could not have been performed but by ‘Ali. It was easy for ‘Ali to perform the role of any other companion during the time of the Messenger but it was not easy for any other companion to perform ‘Ali's role.

It was easy for ‘Ali to be the companion of the Messenger in the Cave of Thour at the night of the Hijrah. But it was not easy for Abu Bakr or any other companion to lie on the bed of the Messenger redeeming the Messenger by his life resigning to receive the Qureshite attack which was expected to come from ten warriors supported by the rest of the Meccan pagans.

It was not possible for any of the companions of the Messenger to perform the role of ‘Ali at Badr where he destroyed nearly 50 percent of the Qureshites who perished at that battle. Thus he tipped the scale through his personal efforts in favor of the small Islamic army when the faith of Islam was at stake.

It was not possible for any companion to perform ‘Ali's role at Uhud when the companions ran away climbing the mountain not turning their faces to the Messenger while the Messenger was calling upon them to come to him. The Messenger was singled out to face thousands of pagans. No one remained with him except ‘Ali to confront the regiments which were seeking the life of the Messenger.

‘Ali faced them one after another and forced many of them to retreat until a few of the companions came back to defend their Prophet. Had ‘Ali run away as the others did and the pagans reached the Messenger the direction of the history could have been changed if the Almighty did not protect Islam and His Messenger by a very unusual miracle.

These are only a few of many events which prove clearly that ‘Ali's endeavor was a very substantial factor in bringing about the victory of the Faith of Islam and the defeat of its enemies. This proves that ‘Ali was the protective shield of the Messenger against the numerous dangers which surrounded his precious life. This means that ‘Ali had two important exclusive honors:

1. The continuity of Islam which was dependent on the life of the Messenger and his triumph during that period was strongly connected with ‘Ali's presence and endeavor.

2. The strong connection between the birth of the Islamic State and his presence. It was impossible for the Muslim State to be established if the enemies of Islam were to be victorious and able to destroy the new power.

Since the endeavors of ‘Ali had a clear effect in tipping the scale in favor of the new power at the decisive battles between the Messenger and his enemies it would be very true to consider the endeavor of ‘Ali one of the most important factors in the birth of the Islamic State.

How true the word of ‘Umar was when he said to a man accusing ‘Ali with conceit: "By God the pillar of Islam could not have been established without the sword of ‘Ali."

Unique Bravery Supported With Unique Sincerity

‘Ali's unusual bravery and physical strength alone could not make out of him a protective shield for the Messenger nor could they tie the continuity of Islam and the birth of the Islamic State to his existence. What made him so transcendent was his unusual sincerity to the Heavenly principles and his deep insight by which he discovered the unknown truths and through which his bravery and physical strength were directed to the service of the truth.

History witnessed many men equipped with physical strength and bravery. But the lack of knowledge of the truth or the absence of sincerity toward the truth made them spend what they were given of power in supporting falsehood and combating the truth; or made them self-worshippers spending all their energy for obtaining a false glory or cheap material.

Unlike these ‘Ali was an example of a different type of men whose knowledge made them directly witness the truth and enjoy sacrifices which other people found unbearable. He accompanied this world bodily while his soul was connected to the higher world. He and the ones whom he exemplified are the ones whom God had chosen to be the rulers on this earth!.

His Birth and Childhood

The strong tie between ‘Ali's endeavor and the birth of the Islamic State was not a product of chance. It was rather the product of spiritual evolution started at an early stage of his life. ‘Ali was being prepared for the unique honor since the days of his childhood.

He had the exclusive honor of having the strong ties to the great Messenger who took him to himself during the days of his childhood as a member of his own family. He directed the child's clear mind and illuminated nature towards the truth. He saturated him from the strength of his faith knowledge wisdom and purity.

At the hands of that teacher ‘Ali grew and his qualities developed. He became a mirror reflecting the lights of the Prophet.

"Abu Talib's wife Fatima the daughter of Asad (the lady whom the Messenger used to consider his second mother) gave birth to ‘Ali at the Kaaba. Thus he was the first human to be born inside the Ancient and Sacred House of God. His birth was thirty years after the birth of the Prophet and twenty three years before the Hijrah. His mother named him Haidrah (lion) or Asad. His father named him ‘Ali (high). The two names were appropriate for he was destined to be the lion of God and His Messenger as he was the highest person after the Messenger who "brothered" him among all Muslims.

"The capability of Abu Talib as a provider was below the need of his family especially with famine by which the Meccans were plagued at that period. The Prophet suggested to his uncle Al-Abbas that both of them try to lighten the burden of Abu Talib by taking some of his children. Abu Talib honored their request. Abbas took Jaafar and the Prophet took ‘Ali and kept him with him until the day of the commencement of his Prophethood."6

The Messenger and Al-Abbas were well-to-do and they were able to offer Abu Talib what he needed of food during that hard period and leave ‘Ali and Jaafar with their parents. But the Messenger chose that he and his uncle take the two children to them.

It seems that the Messenger seized upon the opportunity of the famine. He took ‘Ali to him trying to provide him through his upbringing with his spiritual food along with his bodily food preparing him to the great future which was awaiting him.

It appears that he was willing to do so even if Quraish did not have the famine. ‘Ali was the most valuable companion of the Messenger.

The Messenger himself informed us that his relationship to ‘Ali was not incidental. He told him: "‘Ali people are from various trees but you and I are from one tree."7

Of course the Messenger did not mean by this statement that ‘Ali was his relative and first cousin and that their grandfather was Abdul Mutalib because that is not important information. These facts are common place to people. Furthermore Al-Abbas and Al-Hamzah were children of Abdul Mutalib and Jaafar and Aqeel were brothers of ‘Ali. Their relationship to the Prophet is like that of ‘Ali to him exactly.

What the Messenger meant is that ‘Ali's soul resembles the soul of the Holy Prophet and that he was strongly connected to him as an extension of his personality. Thus he was from the Messenger of God as he spoke of himself: "And I am from the Messenger of God as one of two trees originated from one root and as the lower arm extending from the upper one."8

It seems that the Messenger took ‘Ali to himself while ‘Ali was still a small child for ‘Ali himself stated the following: "And you have known my place from the Messenger of God with the close relationship and the special position. He seated me on his lap while I was a small child embracing me making me join him in his bed touching his holy body and smelling the sweetness of his fragrance. He used to chew the food and put it in my mouth."9

The Prophet lived before the days of Prophethood as a world by himself. He lived in a society in which ignorance and idol-worshiping were prevalent sanctifying superstition and legalizing the unethical conduct.

Yet he was able to think of what the minds of the people of his society were unable to discern. The purity of his nature enabled him to see and hear what people could not see or hear. He lived in the midst of his society as an island of knowledge wisdom and civilization surrounded by an ocean of barbarism and ignorance.

‘Ali was destined to be a part of that independent world and to live in the atmosphere of that island without being affected by the surrounding society. He grew up as a light derived from the light of Muhammad.

His illuminated nature and keen mind enabled him to follow the steps of the Prophet living up to his principles and ideals. The Imam spoke of his growth under the direction of the Prophet Muhammad and the influence of his attachment to him in forming his high characters:

"And he (the Messenger of God) never found an untruth in my words or any wrong in my deeds. God had attached to him (Muhammad) from the time of his weaning the greatest of His angels to walk him through the path of virtue and to teach him the highest ethics of the world... and I was following him as a baby following his mother. He used to raise for me every day a banner of his ethics and command me to follow it.

"He used to seclude himself every year in Hira and I was with him while no one else could see him. And during the early period of Islam there was only one house sheltering the Messenger of God Khadijah and myself as their third seeing the light of revelation and smelling the fragrance of the prophethood."10

By that time ‘Ali arrived in his spiritual ascendance to a degree by which he became able to hear and see what the Messenger was hearing and seeing at the days of the commencement of his Prophethood. He (‘Ali) said that at an occasion which took place during the first few days from the commencement of his Prophethood the Prophet told him:

"... Certainly you hear what I hear and you see what I see but you are not a Prophet. You are a minister and you are on a good path." As ‘Ali had covered so much distance in his spiritual development before passing ten years of age it was only natural for him to add to his special position with the Prophet the other exclusive honor of being the first of the believers in the Prophethood of Muhammad and the fastest in response to his call.

Notes

1. Al-Sharif Al-Radhi Muhammad Ibn Al-Hussein Nahjul Balaghah collection of words of the Imam ‘Ali Part 3 pp. 8-9.

2. Ibn Hisham Biography of the Prophet Part 1 p. 266.

3. Khalid Muhammad Khalid Fee Rihab ‘Ali.

4. Al-Tabersi Al-Ihtijaj Part 1 p. 341.

5. Khalid Muhammad Khalid Fee Rihab ‘Ali.

6. Al-Hakim Al-Mustadrak Part 3 pp. 5-6 and so in Ibn Hisham Biography of the Prophet Part 1 p.246.

7. Al-Hakim Al-Mustadrak Part 2 p. 241.

8. Nahjul-Balaghah Part 3 p. 73.

9. Nahjul-Balaghah Part 2 p. 157.

10. Nahjul-Balaghah Part 2 p. 15.

4. The First Muslims

‘Ali's mental capability and the integration of his life with the life of the Messenger enabled him to think as a philosopher while he was ten years old. He was able to arrive at a logical conclusion. The overwhelming majority of the Meccans had for thirteen years refused to open their eyes to the light of Islam and prevented the Messenger of God from reaching their ears.

They could not free their minds because they took the attitude of: "We have found our fathers on a road and we are following their footsteps." The inclination to walk in the path of the ancestor was and still is the main guarantee against the change of religion. This inclination stood and is still standing as a barrier between great thinkers of Western Society and the acceptance of the Islamic teaching. But ‘Ali at the tenth year of his age took the logical attitude.

While Muhammad and Khadijah were praying ‘Ali entered their room. He stood until the Prophet finished his prayer. "To whom do you prostrate?" ‘Ali asked. "We prostrate to God the One Who commissioned me as a Prophet and commanded me to invite people to Him " the Prophet replied.

The Messenger recited verses from the Holy Qur'an then invited his cousin to embrace Islam. ‘Ali was fascinated. He asked the Prophet to give him time to consult his father. He spent his night excitedly and on the following day he came to declare his Islam.

He embraced the new faith without taking the advice of his father Abu Talib reasoning: "God had created me without consulting Abu Talib. Why should I need his counsel to worship God?"1

It is a short statement but it announces a great deal of independent thinking capability of forming opinion and depth in faith. It is a logic which is not marred by contradiction. ‘Ali loved his father and believed that a child owes his father a genuine obedience. But he knew that the obedience of the father is not absolute. It has its own limitation.

His counsel ought to be sought only when the matter is not clear. When truth becomes evident consultation becomes useless. To ‘Ali the truth of Muhammad was as clear as the daylight. And it had become the duty of ‘Ali to respond to Muhammad’s call and to respond to it immediately.

The message is new and he does not know what the attitude of his father will be toward the new faith. Abu Talib may believe in what his small child believed in.

Should this be the case it would please the father to see his son preceding him in accepting the truth. But Abu Talib may hesitate to accept the new faith and ‘Ali cannot delay his response to the call of His Lord. The Creator of Abu Talib and of his son has much more right than Abu Talib to be obeyed.

It is well known that ‘Ali was the first Muslim. lbn Hisham recorded that ‘Ali Ibn Abu Talib was the first male to believe in the Messenger of God and that he prayed with him while he was 10 years old.2 It is reported that when the time of prayer came the Messenger used to go outside Mecca accompanying ‘Ali to offer their prayer then come back in the evening.

It is reported that Anas Ibn Malik said: "The Messenger was commissioned on Monday and ‘Ali believed in him on Tuesday."3

Muhammad lbn Majah in his Sunan and Al-Hakim in his Mustadrak reported that ‘Ali said: "I am the servant of God and the brother of His Messenger and I am the greatest believer in his Prophethood. No one says this after me but a liar. I prayed seven years before the rest of the people."4

Al-Hakim reported that Salman Al-Farisi said that the Messenger of God said: "The first one of you to drink from the Basin on the Day of Judgement is your first Muslim ‘Ali son of Abu Talib."5

Imam Ahmad Ibn Hunbul recorded that Maaqal Ibn Yasar said that the Messenger of God said to his daughter Fatima: "Would it not please you that I have married you to the first Muslim in my nation their most knowledgeable and their wisest?"6

How Valuable Was His Islam?

Those who argue about his being the first Muslim are not numerous. But there are those who argue about the value of his early adoption of the new faith compared to the conversion of other prominent companions whose Islam was preceded by that of ‘Ali. ‘Ali was still a child in the tenth year of his age they argue.

It would not be expected from such a child to think like a man and base his opinion on logic and wisdom in choosing between alternatives he faces. He rather is expected to adopt Islam not because of a sound thinking but because of his attachment to the Holy Prophet for he was brought up by the Prophet as a member of his family.

Had ‘Ali been an ordinary child this argument would be sound. But ‘Ali was not an ordinary child during his childhood nor was he an ordinary man during his manhood. All evidences show that he was one of the genius types of individuals who reached the maturity in their early years and surpassed the average men in understanding the truth and high ideals.

Had ‘Ali been motivated by his attachment to the Holy Prophet he would not have asked the Prophet to give him time to consult his father. The Prophet was his guardian and teacher and ‘Ali was ready to follow his ethical instructions.

The Prophet used to raise for him every day a banner of his ethics and ‘Ali used to follow him as a child follows his mother. He did not ask the Prophet to give him time to consult his father or to think by himself whether he will follow any of his ethical teachings. Yet when he offered him a new religion he asked the Prophet to give him time to consult his father.

He spent his night thinking and when the truth became clear to him he decided not to consult his father after all and immediately accepted the invitation of the Holy Prophet. He came to the Messenger declaring his Islam and uttering his wise words which neither the ordinary children nor the ordinary men can think of.

The invitation of the Messenger to ‘Ali by itself tells us that the Messenger did not consider him an ordinary child.

We did not find in history that the Messenger ever invited any of the children except the Imam ‘Ali. He used to invite only men and women expecting their children to follow them because children cannot think for themselves or distinguish between right and wrong. He privileged ‘Ali by inviting him to adopt the new faith while he was ten years old.

In fact he bestowed on him two exclusive honors: He was the only child whom he invited to the faith and above all he invited him before he invited any of the men.

I would like to say that casting doubt on the importance of ‘Ali's adoption of the faith because of his young age does not accord with our belief in the wisdom of the Messenger and soundness of his opinion. The event which we shall consider in the following chapter indicates that the opinion of the Messenger about ‘Ali does not agree with the opinion of those who argue to the contrary.

Al-Jahith and other scholars tried to belittle the value of the Islam of ‘Ali because of his young age. They ignored the fact that the Holy Prophet took him as his minister and brother while ‘Ali did not exceed the thirteenth year of his age. This took place at the conference which he held with his close relatives at his house in Mecca. He not only bestowed on him these honors but also told the attending men to obey him.

Notes

1. Dr. Muhammad Hussein Haikal Hayat Muhammad (Life of Muhammad) p. 138.

2. Ibn Hisham Al-Searat (Biography of the Prophet) Part 1 p.245.

3. Al-Hakim Al-Mustadrak Part 3 p. 112.

4. Ibn Majah Sunan Ibn Majah Part 1 p.44 (hadith 120)

5. Al-Hakim Al-Mustadrak Part 3 p. 112

6. Imam Ahmad Al-Musnad Part 3 p. 136.